With the productive incompatibilities of the coordinate system of horizontal and vertical, synchronic and diachronic pluralism and the imperative of the two pluralisms of pluralisms, detailed in the preceding chapters, in mind, we can, now, seek to discern the unique contribution of the Bahá’í universe of discourse, paradigmatic for the new axial consciousness of the unity and plurality of religions, for the contemporary global engagement with one humanity and of humanity with the one Earth. This concretization does, of course, not take anything away from other potential exemplars of such a new axial discourse, especially, as we have seen, if they are as resonant as the Neo-Vedanta approach of Swami Vivekananda. Yet the unique position of the Bahá’í religion in this context results from the fact that it is not a philosophy of pluralism or a theology of religions or a hybrid transreligious theology or mystagogy. Nor is it a reform movement of, or denomination within, a religion or a hybrid religious community. Rather, it signifies the event of a new religion of, and in the character of, this new axial age— something that cannot be substituted by any other category just listed, although they all also contribute their own unique features to the discourses here employed. So, then, if we follow the Bahá’í scriptures in their own negotiations of religious pluralism with their declared aim of establishing the unity of religions, we are prompted to this utterance of Shoghi Effendi, the great-grandson of Bahá’u'lláh and the last authoritative interpreter of these scriptures, reflecting in condensed form the complex play of the two axes of pluralism as it reflects on the relativity and mutuality of religions: